into the nature of things, that the five elements[1], egoism, intellect, and "the unmanifested" are the "evolvents;"

19. 'But know that the "evolutes" consist of intellect, external objects[2], the senses, and the hands, feet, voice, anus, and generative organ, and also the mind.

20. 'There is also a something which bears the name kshetragña, from its knowledge of this "field" (kshetra or the body); and those who investigate the soul call the soul kshetragña.

21. 'Kapila with his disciple became the illuminated,--such is the tradition; and he, as the illuminated, with his son is now called here Pragâpati.

22. 'That which is born and grows old and is bound and dies,--is to be known as "the manifested," and "the unmanifested" is to be distinguished by its contrariety.

23. 'Ignorance, the merit or demerit of former actions, and desire are to be known as the causes of mundane existence; he who abides in the midst of this triad does not attain to the truth of things,--

fixed," it is thus that "egoism" shows itself here, O thou who art free from all egoism.

27. 'That state of mind is called "confusion," O thou who art all unconfused, which views under one nature, massed like a lump of clay, objects that thus become confused in their nature.

28. 'That state of mind which says that this mind, intellect, and these actions are the same as "I," and that which says that all this aggregate is the same as "I,"--is called "fluctuation."

29. 'That state of mind is called "indiscrimination," O thou who art discriminating, which thinks there is no difference between the illuminated and the unwise, and between the different evolvents.

30. 'Uttering "namas" and "vashat," sprinkling water upon sacrifices, &c. with or without the recital of Vedic hymns, and such like rites,--these are declared by the wise to be "false means," O thou who art well skilled in true means.

31. 'That is called "inordinate attachment," by which the fool is entangled in external objects through his mind, speech, actions, and thoughts, O thou who hast shaken thyself free from all attachments.

32. 'The misery which a man imagines by the ideas "This is mine," "I am connected with this," is to be recognised as "gravitation,"--by this a man is borne downwards into new births.

33. 'Thus Ignorance, O ye wise, being fivefold in its character, energises towards torpor, delusion, the great delusion, and the two kinds of darkness[1].

34. 'Know, that among these indolence is "torpor," death and birth are "delusion," and be it clearly

"liberated," yet as long as the soul remains there can be no absolute abandonment of it.

72. 'If we abandon successively all this triad, yet "distinction" is still perceived; as long as the soul itself continues, there this triad continues in a subtil form.

73. 'It is held (by some) that this is liberation, because the "imperfections" are so attenuated, and the thinking power is inactive, and the term of existence is so prolonged;

74. 'But as for this supposed abandonment of the principle of egoism,--as long as the soul continues, there is no real abandonment of egoism.

75. 'The soul does not become free from qualities as long as it is not released from number and the rest; therefore, as long as there is no freedom from qualities, there is no liberation declared for it.

76. 'There is no real separation of the qualities and their subject; for fire cannot be conceived, apart from its form and heat.

77. 'Before the body there will be nothing embodied, so before the qualities there will be no subject; how, if it was originally free, could the soul ever become bound[1]?

78. 'The body-knower (the soul) which is unembodied, must be either knowing or unknowing; if it is knowing, there must be some object to be known, and if there is this object, it is not liberated.

79. 'Or if the soul is declared to be unknowing, then of what use to you is this imagined soul? Even without such a soul, the existence of the absence of knowledge is notorious as, for instance, in a log of wood or a wall.

came up the bank of the Nairañganâ, supported as by a hand by the trees on the shore, which bent down the ends of their branches in adoration.

106. Now at that time Nandabalâ, the daughter of the leader of the herdsmen, impelled by the gods, with a sudden joy risen in her heart, had just come near,

107. Her arm gay with a white shell, and wearing a dark blue woollen cloth, like the river Yamunâ, with its dark blue water and its wreath of foam.

108. She, having her joy increased by her faith, with her lotus-like eyes opened wide, bowed down before him and persuaded him to take some milk.

109. By partaking that food having made her obtain the full reward of her birth, he himself became capable of gaining the highest knowledge, all his six senses being now satisfied,

110. The seer, having his body now fully robust, together with his glorious fame, one beauty and one majesty being equally spread in both, shone like the ocean and the moon[1].

111. Thinking that he had returned to the world the five mendicants left him, as the five elements leave the wise soul when it is liberated.

112. Accompanied only by his own resolve, having fixed his mind on the attainment of perfect knowledge, he went to the root of an Asvattha tree[2], where the surface of the ground was covered with young grass.

majesty was like the lord of elephants, having been awakened by the unparalleled sound of his feet, uttered this praise of the great sage, being sure that he was on the point of attaining perfect knowledge:

115. 'Inasmuch as lines of birds fluttering in the sky offer thee reverential salutation, O lotus-eyed one, and inasmuch as gentle breezes blow in the sky, thou shalt certainly to-day become the Buddha.'

116. Being thus praised by the best of serpents, and having taken some pure grass from a grasscutter, he, having made his resolution, sat down to obtain perfect knowledge at the foot of the great holy tree.

117. Then he sat down on his hams in a posture, immovably firm and with his limbs gathered into a mass like a sleeping serpent's hood, exclaiming, 'I will not rise from this position on the earth[1] until I have obtained my utmost aim.'

118. Then the dwellers in heaven burst into unequalled joy; the herds of beasts and the birds uttered no cry; the trees moved by the wind made no sound, when the holy one took his seat firm in his resolve.